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Summary Chinese philosophy is built on the metaphysical assumption that qi (traditionally translated as “material force” or “vital energy”) pervades the Universe and all things are composed of qi. This ontology leads to a conception of the world as an organic whole, in which everything is interconnected – from nature to the human world, from inorganic objects to sensible things. Chinese philosophers had a purely this-worldly concern; their goal was to improve on the world given. Originated in the primitive form of nature worship, ancient Chinese developed a sense of admiration and affection towards the natural world around them. This religious spirit prompted a philosophical pursuit of the order of the universe and the ontological foundation for all existence. Ancient Chinese thinkers had an intense desire to find the best way to make the right political decisions, to alleviate social problems, and to properly conduct themselves. Sociopolitical philosophy and ethics are thus the two core areas in Chinese philosophy. At the same time, since social structure, political polity and human conduct should all cohere with the cosmic order, Chinese philosophy is fundamentally rooted in its cosmology. This cosmology is manifested mostly in the philosophy of the Yijing. Chinese cosmology is built on the belief that there is a cosmic order or cosmic pattern, which serves not only as the source for all existence, but also as the governing rule for all cosmic developments. This pattern was commonly referred to as ‘Dao’ by ancient philosophers. The pursuit ofDao would become an ultimate goal shared by all Chinese philosophers. Under the holistic cosmic picture, the cosmic order also governs human affairs. Consequently, Dao takes on a normative connotation: it signifies the right way for human affairs and the normative principle for human conduct. In this sense, Daostands for the highest moral precept for human beings. There are three main branches in Chinese philosophy – Confucianism, Daoism and Buddhism. Each school has its distinct answer to the quest of ultimate reality and the roles humans should play in this world. To educate others what constitutes virtue and to inspire others to act in accordance with Dao, was thus the self-assigned mission for most Chinese philosophers.
Key works The first systematic introduction to Chinese philosophy is the two-volume set Fung Yu-lan 1997, first published in the 1930s. This book is arguably the most influential introduction to the history of Chinese philosophy, even though some of Fung’s analyses are often contested by contemporary Chinese scholars. The two-volume set has been translated into English by Derk Bodde (Feng & Bodde 1952). A condensed and more accessible version of Fung’s History is also translated by Derk Bodde (Feng 1948). Among Chinese scholars, Lao 2005’s thee-volume (in four books) set is widely respected and frequently consulted. A more recent and analytic introduction to Chinese philosophy is Liu 2006. This book does not cover the history of Chinese philosophy beyond Chinese Buddhism, however. Mou 2009 has a more comprehensive coverage of all eras in the history of Chinese philosophy, but at the cost of sacrificing philosophical details. For readers who cannot read primary Chinese texts, Chan 1963 is a good source of representative selections of Chinese philosophical works.
Introductions

Chan 1963 provides a comprehensive coverage and fairly representative selections of all major philosophers or philosophical schools in Chinese history. The editor provides succinct introductions for each selection. It is a must-have sourcebook for scholars who can read only English, even though the old-fashioned Wade-Giles spelling of Chinese names in this book could create confusion for beginners.  

Feng & Bodde 1952 provides a comprehensive coverage of various schools in the history of Chinese philosophy. At times, the introduction is packed with quotes, with little analysis. It is nonetheless an authoritative introduction to this date.

Feng 1948 is not just an abridgment of Feng & Bodde 1952. Fung wrote this short history with the aim to give a complete picture of Chinese philosophical history in a nutshell. This book is far more accessible and interesting than Feng & Bodde 1952. Originally published in New York: Macmillan, 1948.

Lao Ssu-Kwang勞思光, Xinbian Zhongguo Zhexue Shi新編中國哲學史. 3 volumes. Guangxi, China: Guanxi shifandaxue chubanshe, 2005.

There is no English translation of this three-volume set. This is a revised version of Lao’s famed History of Chinese Philosophy (Zhongguo zhexue shi 中國哲學史), originally published in Hong Kong: Youlian chubanshe, 1968. Lao’s History provides detailed logical analysis of the philosophical problems and theories of all the schools covered in this book. It is widely referred to by Chinese scholars.

Liu 2006 provides an up-to-date introduction to Chinese philosophy in the analytic style. In its analysis of primary texts, it also reflects topics and discourses on Chinese philosophy in contemporary scholarship in English. The scope of this book covers classical philosophical schools and four major schools in Chinese Buddhism.

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  1. (1 other version)Wei Chin ssu hsiang yü tʻan feng.Chʻi-min Ho - 1976 - Tʻai-pei : Tʻai-wan hsüeh sheng shu chü,:
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  2. (1 other version)Kung-sun Lung yü Kung-sun Lung tzu.Chʻi-min Ho - 1976
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  3. (4 other versions)Lun heng.Chong Wang - 1977
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  4. Three tragedies and three shades of finitude that shape human life in the AI era.Manh-Tung Ho & Manh-Toan Ho - manuscript
    This essay seeks to understand what it means for the human collective when AI technologies have become a predominant force in each of our lives through identifying three moral dilemmas (i.e., tragedy of the commons, tragedy of commonsense morality, tragedy of apathy) that shape human choices. In the first part, we articulate AI-driven versions of the three moral dilemmas. Then, in the second part, drawing from evolutionary psychology, existentialism, and East Asian philosophies, we argue that a deep appreciation of three (...)
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  5. Dao and Time: the Debate about Past and Present in Wang Xuanlan’s Xuanzhulu.Zeng Weijia & Dawei Zhang - 2023 - Religous Studies 138 (1):10-15.
    Wang Xuanlan criticized the view of time defined by Xin (心) through the way of Chongxuan xue (Twofold Mystery) in Xuanzhulu, and advocated a view of time from the perspective of Dao (道). The core proposition of the time of Xin is expressed as “in the pure Xin, all of the past and the present are included”. The whole content of the time of Xin is the “three periods” constituted by the past, present and future. Wang's criticism of the time (...)
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  6. (1 other version)Han Feizi tong lun.Zhengmin Yao - 1978 - Taibei Shi: Zong jing xiao San min shu ju.
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  7. (1 other version)Zhongguo li dai si xiang jia.Shounan Wang & Anquan Hong (eds.) - 1978
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  8. (1 other version)Mo bian luo ji xue.Menglin Chen - 1979
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  9. Konfuzianische Ansätze.Oliver Zöllner - 2024 - In Petra Grimm, Kai E. Trost & Oliver Zöllner (eds.), Digitale Ethik. Baden-Baden: Nomos | Verlag Karl Alber. pp. 103-113.
    The chapter "Confucian Approaches" as part of the Digital Ethics handbook (Nomos Handbuch series) is an introduction to Confucian thought models applied to phenomena of digitality that are critically viewed from the perspective of digital ethics. After a general introduction of the relevance of non-European thought models for grasping the modern world, the book chapter looks at political, cultural and technological disruptions in antiquity that may serve as a blueprint for understanding contemporary changes and ruptures. This critical assessment is followed (...)
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  10. (1 other version)Cao mu zi.Ziqi Ye - 1980 - [Taipei]: Shang wu.
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  11. (2 other versions)Song Ming li xue.Renhou Cai - 1980 - Taibei Shi: Taiwan xue sheng shu ju.
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  12. Editor’s Note.Jonathan Stalling Editor in Chief - 2022 - Contemporary Chinese Thought 52 (4):193-197.
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  13. (1 other version)Mo jing fen lei yi zhu.Jiefu Tan - 1981 - Beijing: Xin hua shu dian Beijing fa xing suo fa xing.
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  14. (1 other version)Shin Kan shisō shi kenkyū.Osamu Kanaya - 1981
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  15. (1 other version)Zhongguo chuan tong si xiang zong pi pan.Shangsi Cai - 1981 - Hunan sheng xin hua shu dian fa xing.
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  16. (1 other version)Xian Qin qi zi si xiang yan jiu.Shuye Tong - 1982 - Jinan: Qi lu shu she.
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  17. (1 other version)Kongzi yan jiu.Zhaopeng Zhong - 1983 - [Peking]: Xin hua shu dian Beijing fa xing suo fa xing.
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  18. (1 other version)Mencius on the mind: experiments in multiple definition.I. A. Richards - 1964 - Westport, CT: Hyperion Press. Edited by Mencius.
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  19. (1 other version)Guiguzi yan jiu.Dengfu Xiao - 1984 - Taibei Shi: Wen jin chu ban she.
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  20. (1 other version)Song Ming li xue yan jiu.Liwen Zhang - 1985 - Beijing: Xin hua shu dian Beijing fa xing suo fa xing.
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  21. (1 other version)Xian Qin xue shu gai lun.Simian Lü - 1985 - Shanghai: Xin hua shu dian Shanghai fa xing suo fa xing.
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  22. (1 other version)An outline of Confucianism: traditional and neoconfucianism and criticism.Don Y. Lee - 1985 - Bloomington, IN: Eastern Press.
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  23. (1 other version)Kongzi ping zhuan.Yaming Kuang - 1985 - Jinan: Qi Lu shu she.
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  24. (1 other version)Zhuzi yu lei: [140 juan].Xi Zhu - 1986 - Beijing: Xin hua shu dian Beijing fa xing suo fa xing. Edited by Jingde Li & Xingxian Wang.
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  25. (2 other versions)Chang duan jing.Rui Zhao - 1777 - Taibei Shi: Lao gu wen hua shi ye gong si.
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  26. (1 other version)Yanzi chun qiu jin zhu jin yi.Gengsheng Wang - 1987 - Taibei Shi: Taiwan shang wu yin shu guan. Edited by Ying Yan.
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  27. (1 other version)Kongzi zhuan.Mu Qian - 1987 - Taibei Shi: Zong jing xiao San min shu zhu.
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  28. Geistesgeschichtliche Forschung in der VR China: die gegenwärtige Bewertung des Zhu Xi (1130-1200) und seiner Konzeption von Li und Qi.Wolfgang Ommerborn - 1987 - Bochum: Brockmeyer.
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  29. (2 other versions)Han dai si xiang shi.Chunfeng Jin - 1987 - [Peking]: Xin hua shu dian jing xiao.
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  30. (2 other versions)Zhongguo zhe xue fan chou fa zhan shi.Liwen Zhang - 1988 - Beijing: Xin hua shu dian jing hisao.
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  31. (2 other versions)Song ban Yangzi fa yan.Xiong Yang - 1988 - Chengdu: Ba Shu shu she.
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  32. (1 other version)Xunzi ji jie.Xianqian Wang - 1988 - Beijing: Zhonghua shu ju. Edited by Xiaohuan Shen, Xingxian Wang & Xunzi.
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  33. (1 other version)Ssial ŭi yetkŭl p'uri.Sŏk-hŏn Ham - 1988 - Sŏul: Han'gilsa.
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  34. (1 other version)Zhongguo zhe xue fa zhan shi.Jiyu Ren & Fan Kong (eds.) - 1988 - [Peking]: Xin hua shu dian jing xiao.
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  35. (1 other version)Dong xue tan wei.Guidian Zhou - 1989 - [Peking]: Xin hua shu dian jing xiao.
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  36. (2 other versions)Xunzi. Xunzi - 1989 - Shanghai: Shanghai gu ji chu ban she. Edited by Liang Yang.
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  37. (1 other version)Han Feizi.Fei Han - 1989 - Shanghai: Shanghai gu ji chu ban she.
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  38. (1 other version)Guanzi.Zhong Guan - 1989 - Shanghai: Shanghai gu ji chu ban she. Edited by Xuanling Fang & Ji Liu.
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  39. (1 other version)Zhuzi shu xin bian nian kao zheng.Lai Chen - 1989 - Shanghai: Xin hua shu dian Shanghai fa xing suo jing xiao.
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  40. (1 other version)Jin si lu.Yong Jiang - 1990 - Yangzhou Shi: Yangzhou shi gu ji shu dian fa xing. Edited by Zuqian Lü & Xi Zhu.
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  41. Zhongguo bian zheng fa shi gao.Jiefu Xiao & Deyong Li (eds.) - 1990 - Wuchang: Xin hua shu dian Hubei fa xing suo fa xing.
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  42. (1 other version)He Yan Wang Bi xuan xue xin tan.Dunkang Yu - 1991 - Jinan: Qi Lu shu she.
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  43. (1 other version)Fa yan yi shu.Rongbao Wang - 1991 - [Peking]: Xin hua shu dian shou du fa xing suo fa xing.
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  44. (1 other version)Mozi ji qi hou xue.Zhongyuan Sun - 1991 - [Peking]: Xin hua shu dian jing xiao.
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  45. (1 other version)Kongzi xin zhuan.Jingfang Jin - 1991 - Changsha Shi: Hunan sheng xin hua shu dian jing xiao. Edited by Shaogang Lü & Wenyu Lü.
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  46. (1 other version)You wu zhi jing: Wang Yangming zhe xue di jing shen.Lai Chen - 1991 - [Peking]: Xin hua shu dian jing xiao.
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  47. Digitale Ethik.Petra Grimm, Kai E. Trost & Oliver Zöllner (eds.) - 2024 - Baden-Baden: Nomos | Verlag Karl Alber.
    The Digital Ethics handbook (Nomos Handbuch series) provides an overview of the challenges and specifics of ethics in the context of digitality. Renowned experts contribute chapters on I) Philosophical perspectives and theoretical approaches to digital ethics, II) Values of digital ethics, III) Discourses of digital ethics on related phenomena, IV) Systems and technologies of digital ethics, V) Fields of practice of digital ethics. With contributions by: Regina Ammicht Quinn | Ben Bachmair | Klaus Beck | Kathi Beier | Dieter Birnbacher (...)
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  48. Mengzi di zhi hui.Mingchun Liao - 1992 - Yanji: Yanbian da xue chu ban she.
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  49. (1 other version)"Xunzi" ban ben yuan liu kao.Zheng Gao - 1992 - [Peking]: Xin hua shu dian jing xiao.
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  50. Kihak.Han-gi Chʻoe - 1992 - Sŏul-si: Yŏgang Chʻulpʻansa. Edited by Pyŏng-uk Son.
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